DOCSLIB.ORG

F. Cocos I Malay

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
F. Cocos I Malay This is the published version Welsh,A 2015, Cocos Malay Language since integration with Australia, Shima: the international journal of research into island cultures, vol. 9, no. 1, pp. 53- 68. Available from Deakin Research Online http://hdl.handle.net/10536/DRO/DU:30072695 Reproduced with the kind permission of the copyright owner Copyright: 2015, Macquarie University Welsh: Cocos Malay language COCOS MALAY LANGUAGE SINCE INTEGRATION WITH AUSTRALIA ALISTAIR WELSH Deakin University <[email protected]> Abstract The Cocos (Keeling) Islands are a remote Australian territory in the Indian Ocean and are home to the Cocos Malay people, who have developed a distinct dialect. It was predicted over 30 years ago that the Cocos Malay language faced extinction, perhaps even within the timeframe of one generation. Two possible threats to the Cocos Malay language were identified. It was felt that English, as the language of power, may replace the Cocos Malay language. The other possibility was language convergence, where Cocos Malay would be subsumed by another, larger Malay dialect. With these issues in mind, I explore developments in the Cocos Malay language since the Islands’ full integration with Australia in 1984. Drawing from extensive ethnographic work and linguistic research into Cocos Malay I also refer to the work of other researchers to analyse how the Cocos Malay language has developed over the past 30 years, in a time of great social change. I argue that integration with Australia and attempts at assimilation have resulted in social dynamics where Cocos Malay language remains a defining marker of Cocos Malay identity positioning. In this social environment, Cocos Malay therefore remains viable and, despite language change, does not face immediate extinction. Keywords Cocos Malay, linguistic imperialism, language extinction, language convergence Introduction The Cocos (Keeling) Islands (henceforth simply referred to as the Cocos Islands) is an external territory of Australia located at 12.1 degrees south and 96.5 east - 900 kilometres south west of Christmas Island (Figure 1). Collectively the Cocos Islands and Christmas Island form the administrative entity of the Australian Indian Ocean Territories. The Cocos Islands fully integrated with Australia in 1984, following a United Nations’ supervised referendum. The ensuing 30 years has been a period of rapid and significant social, economic and political change for the Cocos Malay community; marked by an increase in disposable income for families and enhanced mobility of Cocos Malay people. The Clunies-Ross family ruled the Cocos Islands under the umbrella of various legal entities as part of the British Empire, including a period under Singaporean administration and under Australian sovereignty since 1955 (Clunies-Ross, 2009). Throughout these periods of different jurisdictions, the Cocos Malay community remained under the authority and, in practical terms, the responsibility of the Clunies- Ross regime. However, in the 1970s and early 1980s Australia came under increased ________________________________________________________ Shima: The International Journal of Research into Island Cultures Volume 9 Number 1 2015 - 53 - Welsh: Cocos Malay language international criticism for not appropriately exercising its sovereignty over its citizens and ensuring their rights to self-determination and access to basic human rights including education. It was against this contextual background that in 1984 the Cocos Malay community were offered an act of self-determination witnessed by the United Nations with three options: a) full integration with Australia; b) independence; or c) free association (ie maintaining the status quo under the Clunies-Ross regime) (Bunce, 1988). The vote resulted in full integration with Australia. Figure 1 – Christmas Island and the Cocos Islands and their location in the north east Indian Ocean (source: http://www.princeton.edu/main/news/archive/S38/13/46E21/ Despite high levels of unemployment on the Cocos Islands since integration, contrasted to recollections of some older Cocos community members of ‘full-employment’ in the Clunies-Ross era, the introduction of minimum wages and a range of welfare benefits mean that the disposable income of Cocos Malay families has increased substantially since integration with Australia (Welsh, 1999). Compulsory education has become the norm and has increased mobility and led to social change. Cocos Malay children are educated on the Australian mainland for their last two years of high school, ie years 11 and 12 (Welsh, 1999), with partial funding support to do so. In recent times an increasing proportion of Cocos Malay students have continued on to tertiary education. This has meant that young Cocos Islanders who have been schooled on the Australian mainland have tended to stay on the Australian mainland on a longer-term basis. These educational opportunities also have a socially divisive outcome. For Cocos Malay young people who complete a university education, there are few employment opportunities back in the islands (Welsh, 1999). This remains the case today. Moreover, young graduates, with little employment experience in their chosen profession, find it difficult to compete for so few sought-after professional positions on the Cocos Islands. Given that the current population of the Cocos Islands is only around 600 people, jobs are scarce, particularly in specialised professional fields. This means that young people who have moved to the Australian mainland often find it difficult to return to the islands on a permanent basis. ________________________________________________________ Shima: The International Journal of Research into Island Cultures Volume 9 Number 1 2015 - 54 - Welsh: Cocos Malay language The history of human settlement in the Cocos Islands is well documented from first settlement in 1826, on what were originally uninhabited islands. The group of first settlers represented a diverse ethnic mix and purportedly included people from Bali, Bima, Celebes, Madura, Sumbawa, Timor, Sumatra, Malacca, Penang, Batavia, Cerebon, Banjarmasin, Pontianak and Tasikmalaya (Bunce, 1988). In addition, convict and contract labourers from Java were brought in to the islands between 1837 and 1910 (Hunt, 1989). From first settlement, Malay was adopted as the main language of communication in the Cocos Islands’ community. The origins of Cocos Malay have been linked to “the trading Malay lingua franca of the East Indies” (Bunce, 1988: 43). The unique mix of Malay speakers in the Cocos Islands, including the British colonials, compounded by geographic isolation, enabled the fusion and consolidation of different linguistic elements to develop as a unique Malay dialect. This included the adoption of loan words from Javanese, Sundanese and English, lexical and morphological ‘distortion’ and the emergence of original lexical items. Arthur Keyser, an author and colonial resident in territories of what are now Malaysia, reflected on his visit to the Cocos Islands in 1896, observing that “their language, mixed with English and Javanese words, was gradually becoming an exclusively local dialect” (Keyser, 1922: 205). In more recent times, Cocos Malay has been recognised as a unique Malay dialect (Lapsley, 1983; Adelaar, 1996; Welsh, 2001) and as a Malay creole (Lewis, 2009; Soderberg, 2014). In terms of the Cocos Islands context today, Cocos Malay is not used as a koine (a language or dialect arising from contact between two or more groups with mutually intelligible varieties of the same language) since its speakers, who have grown up in the Cocos Islands, do not speak other Malay dialects, nor other languages aside from English. Moreover, Sundanese, Javanese and English languages, from which loan words are evident in Cocos Malay, are not mutually intelligible with Cocos Malay. However, it is possible that Cocos Malay functions as a koine in other Cocos Malay speech communities, such as those in Malaysia. Based on Soderberg’s (2014) research of Cocos Malay in Malaysia, it seems likely that Cocos Malay is used alongside other mutually intelligible Malay dialects. Since full integration with Australia in 1984, the Malay community on the Cocos Islands has had to respond to rapidly changing social, political and economic environments. The past three decades have also been a time of great technological change, characterised by communication technologies and enhanced human mobility. In the face of such significant change and trends of globalisation, it has been predicted that the Cocos Malay language faces the imminent threat of extinction. In recent years English-medium education has been introduced to the islands, and while the language is adapting to a rapidly changing socio- political environment, it is doubtful whether it will survive the present generation - given the size and the socio-linguistic vulnerability of the community. (Lapsley, 1983:12) It is against this contextual background that I seek to evaluate the predictions of Lapsley (1983) and Adelaar (1996) that Cocos Malay faces imminent extinction. In this article, I examine predictions of Cocos Malay being replaced with English, and of Cocos Malay converging with standard Malay. While discussion necessarily extends to other Cocos Malay speech communities, namely those on the Australian mainland, Singapore and Malaysia, my focus in this article is on Cocos Malay in the context of the Cocos Islands’ speech community. ________________________________________________________
Load more

Recommended publications
  • MALAY STUDIES CHAIR at VICTORIA UNIVERSITY (Bernama
    09 JUL 1997 Malay Studies MALAY STUDIES CHAIR AT VICTORIA UNIVERSITY By: Azman Hashim WELLINGTON, July 9 (Bernama) -- The Malay Studies Chair at Victoria University of Wellington (VUW) here will accept its first batch of students for the degree in Malay Studies in February next year. Profesor Hood Salleh, who holds the Malay Studies Chair UVW, said the group of 15 students of various races would begin their studies in English at the Asia Studies Institute which would be under the university's Faculty of Humanities and Social Science. He said so far the VUW had approved the "Asia 202 : Malay World and Civilisation" course which was taught to second year students after they had obtained six or 12 credit hours in other fields. "After that we will follow it up with the Bahasa Malaysia course which we are preparing," he told Bernama after attending a meeting between Information Minister Datuk Mohamed Rahmat and Malaysian students studying at various universities here. Mohamed, who is on a five-day visit to New Zealand since Sunday,arrived from Auckland yesterday to continue with his itinerary here. Prof Hood, former associate director of the Institute of Environment and Development, Universiti Kebangsaan Malaysia (UKM) said the first batch of Malay Studies Honours Graduates would emerge in four years from the date the course began. Apart from the first degree students, the VUW Malay Studies Chair, had also accepted applications from three students for a course leading to the Masters degree and one for the Ph D, he said. "So far I am the only lecturer but I have applied to get another person to teach the Malay language," he said.
    [Show full text]
  • The Lifecycle of Sri Lanka Malay
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by HKU Scholars Hub Language Documentation & Conservation Special Publication No. 7 (January 2014) Language Endangerment and Preservation in South Asia, ed. by Hugo C. Cardoso, pp. 100-118 http://nflrc.hawaii.edu/ldc/sp07 5 http://hdl.handle.net/10125/24605 The lifecycle of Sri Lanka Malay Umberto Ansaldo & Lisa Lim The University of Hong Kong The aim of this paper is to document the forces that led first to the decay and then the revival of the ancestral language of the Malay diaspora of Sri Lanka. We first sketch the background of the origins of the language in terms of intense contact and multilingual transfer; then analyze the forces that led to a significant language shift and consequent loss, as well as the factors responsible for the recent survival of the language. In doing so we focus in particular on the ideologies of language upheld within the community, as well as on the role of external agents in the lifecycle of the community. 1. THE FORMATIVE PERIOD. The community of Malays in Sri Lanka1 is the result of the central practices of Western colonialism, namely the displacement of subjects from one colonized region to another. Through various waves of deportation communities of people from Indonesia (the 1 Fieldwork undertaken in February and December 2003 and January 2004 in Colombo, Hambantota and Kirinda was partially supported by a National University of Singapore Academic Research Grant (R-103-000-020-112) for the project Contact languages of Southeast Asia: The role of Malay (Principal investigator: Umberto Ansaldo).
    [Show full text]
  • Learn Thai Language in Malaysia
    Learn thai language in malaysia Continue Learning in Japan - Shinjuku Japan Language Research Institute in Japan Briefing Workshop is back. This time we are with Shinjuku of the Japanese Language Institute (SNG) to give a briefing for our students, on learning Japanese in Japan.You will not only learn the language, but you will ... Or nearby, the Thailand- Malaysia border. Almost one million Thai Muslims live in this subregion, which is a belief, and learn how, to grow other (besides rice) crops for which there is a good market; Thai, this term literally means visitor, ASEAN identity, are we there yet? Poll by Thai Tertiary Students ' Sociolinguistic. Views on the ASEAN community. Nussara Waddsorn. The Assumption University usually introduces and offers as a mandatory optional or free optional foreign language course in the state-higher Japanese, German, Spanish and Thai languages of Malaysia. In what part students find it easy or difficult to learn, taking Mandarin READING HABITS AND ATTITUDES OF THAI L2 STUDENTS from MICHAEL JOHN STRAUSS, presented partly to meet the requirements for the degree MASTER OF ARTS (TESOL) I was able to learn Thai with Sukothai, where you can learn a lot about the deep history of Thailand and culture. Be sure to read the guide and learn a little about the story before you go. Also consider visiting neighboring countries like Cambodia, Vietnam and Malaysia. Air LANGUAGE: Thai, English, Bangkok TYPE OF GOVERNMENT: Constitutional Monarchy CURRENCY: Bath (THB) TIME ZONE: GMT No 7 Thailand invites you to escape into a world of exotic enchantment and excitement, from the Malaysian peninsula.
    [Show full text]
  • ISSN: 2320-5407 Int. J. Adv. Res. 8(10), 1133-1141
    ISSN: 2320-5407 Int. J. Adv. Res. 8(10), 1133-1141 Journal Homepage: -www.journalijar.com Article DOI:10.21474/IJAR01/11944 DOI URL: http://dx.doi.org/10.21474/IJAR01/11944 RESEARCH ARTICLE CULTURAL AND IDENTITY SURVIVAL OF THE MALAY-MUSLIM COMMUNITY IN PERTH, AUSTRALIA Napisah Karimah Ismail1, Rosila Bee Mohd Hussain2, Wan Kamal Mujani1, Ezad Azraai Jamsari1, Badlihisham Mohd Nasir3 and Izziah Suryani Mat Resad1 1. Research Centre for Arabic Language and Islamic Civilization, Faculty of Islamic Studies, Universiti Kebangsaan Malaysia, 43600 UKM Bangi, Selangor, Malaysia. 2. Department of Anthropology and Sociology, Faculty of Arts and Social Sciences, University of Malaya, 50603 Kuala Lumpur, Malaysia. 3. Academy of Islamic Studies, Faculty of Social Sciences and Humanities, Universiti Teknologi Malaysia, 81310 Skudai, Johor Bahru, Johor, Malaysia. …………………………………………………………………………………………………….... Manuscript Info Abstract ……………………. ……………………………………………………………… Manuscript History This article discusses the culture of the Malay minority which migrated Received: 27 August 2020 to Perth, Australia from the Islamic aspect of identity. The purpose of Final Accepted: 30 September 2020 this research is to identify the form and characteristics of Islamic and Published: October 2020 Malay cultural identity of this community, based on literature collection and field study through interviews and observation in Perth. Key words:- Australian Malay, Islamic Research finds that this Australian Malay minority has an identity and Characteristics, Religious Values, culture as well as Islamic characteristics almost similar to the parent Culture, Identity, Survival, Malay community in the Malay Archipelago. They are also proud of IslamicCivilization their identity and admit that they are Malays practising Islamic teachings even though living in a Westernised country of different religions and cultures.
    [Show full text]
  • Bodies of Sound, Agents of Muslim Malayness: Malaysian Identity Politics and The
    Bodies of Sound, Agents of Muslim Malayness: Malaysian Identity Politics and the Symbolic Ecology of the Gambus Lute Joseph M. Kinzer A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2017 Reading Committee: Christina Sunardi, Chair Patricia Campbell Laurie Sears Philip Schuyler Meilu Ho Program Authorized to Offer Degree: Music ii ©Copyright 2017 Joseph M. Kinzer iii University of Washington Abstract Bodies of Sound, Agents of Muslim Malayness: Malaysian Identity Politics and the Symbolic Ecology of the Gambus Lute Joseph M. Kinzer Chair of the Supervisory Committee: Dr. Christina Sunardi Music In this dissertation, I show how Malay-identified performing arts are used to fold in Malay Muslim identity into the urban milieu, not as an alternative to Kuala Lumpur’s contemporary cultural trajectory, but as an integrated part of it. I found this identity negotiation occurring through secular performance traditions of a particular instrument known as the gambus (lute), an Arabic instrument with strong ties to Malay history and trade. During my fieldwork, I discovered that the gambus in Malaysia is a potent symbol through which Malay Muslim identity is negotiated based on various local and transnational conceptions of Islamic modernity. My dissertation explores the material and virtual pathways that converge a number of historical, geographic, and socio-political sites—including the National Museum and the National Conservatory for the Arts, iv Culture, and Heritage—in my experiences studying the gambus and the wider transmission of muzik Melayu (Malay music) in urban Malaysia. I argue that the gambus complicates articulations of Malay identity through multiple agentic forces, including people (musicians, teachers, etc.), the gambus itself (its materials and iconicity), various governmental and non-governmental institutions, and wider oral, aural, and material transmission processes.
    [Show full text]
  • Phonesemantics in Malay
    Jyh Wee Sew CHIJ ST Theresa’s Convent, Singapore Globalization and a Shifting Malay Abstract The lexical composition of a language creates the first impression. A foreign friend reacted to the many English loan words in the Malay news broadcast read on the television. On further listening, the language indeed has many English loan words. The shift of Malay toward English, accelerating through globalisation, began in language contact situations with lexical borrowing from English to Malay in translation. Potential connotation and semantic limitation in the existing Malay lexicon was the reason behind direct lexical borrowing from English. Supporting the borrowing are external factors such as language policy in education and foreign investment in economy expansion expediting the English- over-Malay choice in language use. The language transformation, in the name of growth and progress, is relevant for a sustained prosperous future. Nonetheless, there remains an uneasy group of conservatives, who see the need to safeguard the integrity of Malay. This discussion leads to a lexical coining system in Malay. Malay sound clusters, phonaesthemes, are useful for creating a more natural and authentic lexicon in Malay hence the notion phonosemantics. The discussion on the real world events e.g. the current affairs that surround the Malay discourse communities in Malaysia and Singapore, suggests that language choice does not happen in vacuum, nor does it follow idealistic prescription. True to description and relevance, the discussion accepts younger speakers’ rights to their language choice in face-to-face communication and ends on an observatory note. Key words: Globalisation and Malay Language, Lexical borrowing, Translation, Lexical Coinage, Phonaestheme, Sound Strategy California Linguistic Notes Volume XXXII No.
    [Show full text]
  • = Genesis = = 2 Chronicles = = Daniel = = Exodus
    Word of GOD - Book Names translation [Tanach’ <in Hebrew> = Old Testament [Covenant‘ = תנ״ך <in handwriting> <in type> <translation> <in handwriting> <in type> <translation> <in handwriting> <in type> <translation> = Genesis = = 2 Chronicles = = Daniel = = Exodus = = Ezra = = Hosea = = Leviticus = = Nehemiah = = Joel = = Numbers = = Esther = = Amos = = Deuteronomy = = Job = = Obadiah = = Joshua = = Psalms = = Jonah = = Judges = = Proverbs = = Micah = = Ruth = = Ecclesiastes = = Nahum = = 1 Samuel = = Song of Songs = = Habakkuk = = 2 Samuel = = Isaiah = = Zephaniah = = 1 Kings = = Jeremiah = = Haggai = = 2 Kings = = Lamentations = = Zechariah = = 1 Chronicles = = Ezekiel = = Malachi = <HaBreet HaChadasha’ <in Hebrew> = New Testament [Covenant] = της καινης διαθηκης <in Greek‘ הברית החדשׁשׁה <in handwriting> <in type> <translation> <in handwriting> <in type> <translation> <in handwriting> <in type> <translation> = Matthew = = Colossians = = 1 John = = Mark = = 1 Thessalonians = = 2 John = = Luke = = 2 Thessalonians = = 3 John = = John = = 1 Timothy = = Jude = = Acts = = 2 Timothy = = Revelation = = Romans = = Titus = https://www.faithcomesbyhearing.com/ = 1 Corinthians = = Philemon = https://www.bible.com/ = 2 Corinthians = = Hebrews = Read online: https://www2.bible.com/bible/402/MAT.1.bm (West Malaysia: Baba Malay, Batek, Chitty Malay, Cheq Wong, Duano’, Jah Hut, Jahai, Jakun, Kedah Malay, Kelantan-Pattani Malay, Online Audio & Kenaboi, Kensiu, Kintaq, Kristang, Lanoh, Mah Meri, Minriq, Mintil, = Galatians = = James = https://live.bible.is/bible/ZLMTMV/Mos,
    [Show full text]
  • The Diversity of Traditional Malay Kuih in Malaysia and Its Potentials
    Kamaruzaman et al. Journal of Ethnic Foods (2020) 7:22 Journal of Ethnic Foods https://doi.org/10.1186/s42779-020-00056-2 REVIEW ARTICLE Open Access The diversity of traditional Malay kuih in Malaysia and its potentials Mohd Yusof Bin Kamaruzaman1,2, Shahrim Ab Karim2* , Farah Adibah Binti Che Ishak2 and Mohd Mursyid Bin Arshad3 Abstract Malaysia is synonymously known as a multicultural country flourished with gastronomic nuances in abundance. Within the multitude of well-known savory foods available through the history of Malaysia, kuih has always bestowed a special part in the Malaysian diet. Kuih houses varying types of delicacies ranging from sweets to savory treats or snacks. As with its counterparts in the Malay cuisine, kuih has also been influenced by many historical events led by the migration of Chinese, Indians, and other explorers or visitors to Malaysia in the olden days. This casually developed the Malay kuih which now coined as the traditional Malay kuih; traditional as in the way that the classical values and authenticity were respected and established then. As time progresses and changes the lifestyle of Malays, newly innovated products are at the rise and emerged another type of kuih with somewhat similar characteristics to that of traditional Malay kuih, namely Nyonya Kuih. Nyonya kuih noted to be a reformulation of traditional Malay kuih with native Chinese expertise through some tweaks inculcating their palates and culinary library. Further along, the modernization also impacted the traditional Malay kuih in such a way that the overall representations being put at stake of unclear identity through innovations and industrializations.
    [Show full text]
  • “I Speak English, but I'm Still a Malay”: Language Attitudes and Identity
    rEFLections Vol 28, No 1, January - April 2021 “I speak English, but I’m still a Malay”: Language Attitudes and Identity amongst Bilingual Bruneians Living in London NAJIB NOORASHID* & JAMES MCLELLAN Faculty of Arts and Social Sciences, Universiti Brunei Darussalam, Brunei Darussalam *Corresponding author email: [email protected] Article information Abstract Article history: This paper highlights the findings of a study into the language use, identity Received: Jul 7, 2020 and attitudes of some Bruneian Malay government officers and students Accepted: Apr 22, 2021 living in London. It is found that their allegiance towards the Malay Available online: Apr 27, 2021 language and Bruneian culture remains strong, despite their living in a largely Anglophone metropolis which requires them to communicate Keywords: predominantly in English. As highly proficient bilingual speakers, the Language attitudes respondents are highly aware of the importance of maintaining their Identity vernacular Brunei Malay as a marker of their identity. Through the use Bilingualism of observation and semi-structured interview methods, it emerges that Malay predicted patterns of language shift towards the global language do not Brunei occur, and there is evidence of maintenance of strong Malay identity precisely because of their requirement to use more English in out-group communication contexts. The ‘zero-sum game’ notion, of more English equalling less Malay, is not applicable. This paper includes vignettes which show the participants negotiating between their languages in work and study contexts. It also demonstrates the need to consider how English interconnects with the other languages that are found in the repertoire of globally mobile South-East Asians.
    [Show full text]
  • A Review of the Evolution of the Cocos Malay Dwellings in Australia
    A REVIEW OF THE EVOLUTION OF THE COCOS MALAY DWELLINGS IN AUSTRALIA NurulAinbintiOsria, Noor AziahbintiMohd.Ariffinb aMaster Candidate, Gombak and Malaysia bAssistant Professor, Gombak and Malaysia Corresponding Author: [email protected] Abstract This paper studies the unique anthropology of the Cocos Malays of Cocos (Keeling) Island in Australia. The focus of the study is on the evolution and transformation of their dwelling architecture and culture. Cocos Island is an isolated coral atoll located in the vast Indian Ocean and it became a home for the small community of Cocos Malays. Cocos Malays is a group of people from various ethnicities who were brought by a British merchant as slaves when he decided to inhabit and settle on the island in the 1820s. The slaves were a combination of people, mostly of Malay origin with the majority coming from Banjarmasin, Indonesia. These people later became assimilated into what is known today as the Cocos Malays. Starting by being slaves to the British and later as Australian subjects, this paper traces their history through the transformation of their dwelling culture until the present time. The dwellings, apart from serving the function of basic needs for human being also acts as a place for them to experience their sense of belonging, culture and worth of a people displaced by circumstances beyond their control. Through archival research and present observations the paper in progress elucidates the transformation of the architectural practices of the Cocos Malays’ dwelling culture. Keywords:Cocos Malay, Cocos (Keeling) Island, Dwelling culture 1.Introduction This paper is an ongoing research where the main purpose is to analyse the evolution of the Cocos Malays’ dwelling culture starting from the first settlements by Alexander Hare and his slaves in 1826 until today.
    [Show full text]
  • Interpretation Plan for the Shire of Cocos (Keeling) Islands
    Interpretation Plan for the Shire of Cocos (Keeling) Islands Paul Bridges & Val Humphrey in association with Denise Cook September 2008 Title page image, opposite: The end of the Jukong race, October 2007 Home Island, 1987 Cover images: Jukong race winner, October 2007 School tour dancers, April 2007 Aerial mosaic image of Direction, Prison and Home Islands, 1987 Sections also used on title page and Figures 5,6,7 and 8. Courtesy of United Photo & Graphic Services www.unitedphoto.com.au T: (03) 9877 3922 Interpretation Plan for the Shire of Cocos (Keeling) Islands A guide to telling the stories of the people and places of the Cocos Islands, for the benefit of visitors and for future generations of the community, using the Copra Industrial Precinct as the hub. Paul Bridges & Val Humphrey in association with Denise Cook September 2008 Cocos (Keeling) Islands – Interpretation Plan 2008 Wedding of Jumanie and Jalfaizal, May 2007 Interpretation Plan for the Shire of Cocos (Keeling) Islands Part I: Project overview ..................................................................1 1. Acknowledgements................................................................................. 1 2. Executive Summary ................................................................................ 3 2.1 Background 3 2.2 Purpose 3 2.3 Key Themes 3 2.4 Implementation of the Interpretation Plan 4 3. Staging Plan & List of Recommendations................................................... 6 3.1 Stages of implementation and indicative costs 6 3.2 List of Recommendations
    [Show full text]
  • The Sabah Malay Dialect: a Phonological Study of the Urban Dialect of Kota Kinabalu City
    CHAPTER 1 INTRODUCTION 1.1 INTRODUCTION Sabah is the second largest state in Malaysia. It covers an area of about 73,622 square kilometres, located on the northern part of Borneo Island, and shares borders with Indonesia’s Kalimantan on the south and with the Sarawak state of Malaysia on the south-west. The state of Sabah consists of five administrative divisions consisting of Tawau, Sandakan, Kudat, the West Coast, and the Interior Division. These divisions are sub-divided into 24 districts. The population in Sabah is 3,120,040 with average annual growth rate of 2.34% (Malaysian Yearbook of Statistics, 2010). Figure 1.1 Administrative Divisions of Sabah Sabah, together with Sarawak, was once part of the Kingdom of Brunei in the 14th century. The Malay language was already used as a language of interethnic group communication. It was the language of trade and administration under the Sultanate of Brunei. After the independence of Sabah through the formation of Malaysia in 1963, the people of Sabah accepted the Malay language as the national and official language of Malaysia. Since then, “Malay has spread throughout the heterogeneous native communities in Sabah and Sarawak as the language of governance and the main medium of education” (Asmah, 2008:16). Although the languages of a majority of the indigenous peoples of Sabah are not Malay but closely related to Malay as they are members of the Austronesian language family (Asmah Haji Omar, 2008:15), Malay has continued to be the language of interaction among the 52 indigenous ethnic and sub-ethnic groups of Sabah such as the Dusun, Kadazan, Bajau, Rungus, Murut and numerous immigrant groups such as Bugis, Javanese, Suluk, and Chinese.
    [Show full text]